So Prahlāda Mahārāja has decided that any material qualification is not, I mean to say, the prerogative or any preferential admission or fee for entering into the kingdom of God. So he is explaining furthermore how it is so. He says:
- viprād dvi-ṣaḍ-guṇa-yutād aravinda-nābha-
- pādāravinda-vimukhāt śvapacaṁ variṣṭham
- manye tad-arpita-mano-vacanehitārtha-
- prāṇaṁ punāti sa kulaṁ na tu bhūrimānaḥ
- (SB 7.9.10)
Prahlāda Mahārāja says: "I think. . ." Whatever he thinks is right, because he is a great devotee. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). The Vedic literatures indicate that you have to follow the footprints of great personalities, devotees. Tarko apratiṣṭhaḥ. If you want to understand the Absolute Truth by your argument and logic, oh, it is not possible. Because our argument, logic, may be defeated by another man. Another man's argument may be defeated by another man. Because all of us, we are limited. Whatever qualification we have got, they are all limited, and there is greater and greatest, comparative, superlative degree in every field of activities.
So that is not the way. Tarko apratiṣṭhaḥ (CC Madhya 17.186). If you want to understand the Absolute Truth by your arguments, teeny arguments, it is not possible. Tarko apratiṣṭhaḥ śrutayo vibhinnam. Śrutayo means scriptures. If you want to understand the Absolute Truth by studying different scriptures . . . just like the Hindus have got their different scriptures.
They have got four Vedas, eighteen Purāṇas, Mahābhārata, Rāmāyaṇa, Vedānta-sūtra, 108 Upaniṣads, so many, similarly, in other countries also, they have got Bible or Buddhist literature or Muhammadan. They are all scriptures. But you cannot conclude about the Absolute Truth simply by studying scriptures. It is not possible.
Śrutayor vibhinnaḥ. Vibhinnaḥ means there are different . . . every scripture is made according to the time, atmosphere, persons—so many things there are, conditional. Therefore we sometimes find difference in one scripture from another. That is due to circumstances. So śrutayor vibhinnā nāsau munir yasya mataṁ na bhinnam. So far philosophers, great thinkers, muni—muni means great thinker—they have got their different theses. One muni, thinker, or philosopher, is trying to defeat another philosopher. This is going on.